By Markham J. Geller
Using a good number of formerly unknown cuneiform capsules, old Babylonian medication: thought and perform examines the best way medication was once practiced by means of quite a few Babylonian execs of the 2d and 1st millennium B.C. Represents the 1st evaluation of Babylonian drugs using cuneiform resources, together with files of courtroom letters, clinical recipes, and commentaries written via historic scholarsAttempts to reconcile the ways that medication and magic have been relatedAssigns authorship to varied forms of scientific literature that have been formerly thought of anonymousRejects the process of different students that experience tried to use smooth diagnostic easy methods to historical health problems
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Extra resources for Ancient Babylonian Medicine: Theory and Practice (Ancient Cultures)
Other diseases are more general, such as stroke and seizures, which would probably include forms of epilepsy. Baldness was considered to be a treatable disease (or at least one for which we have recipes). Various kinds of fevers and paralysis are medicated, as are digestive problems and general internal disorders, probably occurring almost anywhere in the abdomen. Childbirth was, in some sense, treated as a medical problem. The designations and classification of diseases is not very different from what we find in the Hippocratic corpus, although in almost no instance can we expect to give a modern diagnosis based upon symptoms described in our ancient medical literature.
15 (AMT 105; see Hunger 1968: No. 533) Although the tablet itself is not earlier than the eighth century BC, the poultice is attributed to oral transmitted medical lore dating back to c. 1860 BC, more than a millennium earlier, and ultimately to mythological sages from before the Flood;16 nothing could be more authoritative. This particular colophon goes further in stating that experience gathered over a very long period of time, from ancient experts to contemporary physicians, makes these poultices tried and true.
No corresponding conceptual framework can be found in Akkadian, which lacks any term or concept of “soul,”40 but the distinction between physical and mental illness can be found in Babylonian medicine, although not expressed in the same philosophical form. An example of this phenomenon comes from Babylonian medical texts dealing with anti-witchcraft activities, of which we have a considerable number (Schwemer 2007: 165–79). Tablets dealing with witchcraft, however, differed considerably from anti-witchcraft tablets within the medical corpus.